শ্রীকৃষ্ণ রুক্মিনী কলাক্ষেত্রর ঠৌরাঙে মানব কল্যাণার্থে একাদশী / দ্বাদশি বারো পূর্ণীমা তিথিত পবিত্র গীতা পাঠ পরিকল্পনার হৎনা:

Achievement, বিষ্ণুপ্রিয়া মণিপুরীর ওয়াহি, Bishnupriya Manipuri History, Education, Humanitarian, Mythology, Nature Lover, Social Work

শ্রীযুক্ত ধনকৃষ্ণ অধিকারি (অবঃ ধর্মশাস্ত্র শিক্ষক) ভানুগাছ লয়ার কমলগঞ্জ উপজেলার তিলকপুর (মধ্য পল্লি) গাঙর শ্রী শ্রী গোবিন্দ জিউর মন্দিরর সেবায়েত-গ।
পঞ্চ বিষ্ণুপ্রিয়া মণিপুরী সমাজর অন্যতম অতি বিশিষ্ট ব্রাহ্মণ পুরোহিত তথা সংস্কৃত পণ্ডিত শ্রীযুক্ত ধনকৃষ্ণ এইগা গিরকর সেবামূলক কৃত সুকর্মরাজির মাতুম ইলয়া আজির তারিখেত্ত বুলনর গুরু পূর্ণীমা উৎসব সময়সীমা অবধি শ্রীকৃষ্ণ রুক্ষ্মিনী কলাক্ষেত্রর ধর্মশিক্ষাবিষয়ক বাংলাদেশ প্রতিনিধিগো (অবৈতনিক) মনোনিত করানি অইল⚘🤝⚘
শ্রীকৃষ্ণ রুক্মিনী কলাক্ষেত্রর ঠৌরাঙে মানব কল্যাণার্থে সমগ্র পৃথিবীহান হাফদিয়া একাদশী / দ্বাদশি বারো পূর্ণীমা তিথিত পবিত্র গীতা পাঠ আয়োজনর পরিকল্পনা করানি অছে। এহানর অঙ্গহান সারুক বাংলাদেশেত্ত শ্রীগণেশ করানি অইতৈ। এরে গুরুপূর্ণীমার দিনেত্ত এইগা গিরকে LIVE যোগে গীতাপাঠর আয়োজন আহান করের। সঠিক Time হান এইগা গিরকে যথা সময়ত বাগেইতৈ। হাবির সহযোগিতা একান্ত কাম্য।⚘⚘⚘
ইন্দো-বাংলা মৈত্রীহান আরাকৌ সুদৃঢ় অক। ভগবান শ্রীকৃষ্ণই হাবির কল্যাণ করক; করোণা অতিমারির করাল গ্রাসেত্ত পৃথিবীবাসী হাবিরে রক্ষা করক।⚘🤝⚘
জয় রাধে।।

Why All the Snakes Serpent Has Cut Tongue?

Achievement, বিষ্ণুপ্রিয়া মণিপুরীর ওয়াহি, Bishnupriya Manipuri History, Education, Humanitarian, Mythology, Nature Lover, Social Work

A deep secret is hidden behind the snake’s tongue being cut into two parts, which is mentioned in the Mahabharata. The Mahabharata, written by Maharishi Ved Vyasa, has a very interesting story involving the tongue of snakes.
According to the Mahabharata, Maharishi Kashyapa had 13 wives. Kadru was also one of them. All snakes are children of Kadru. At the same time, another wife of Maharishi Kashyap’s name was Vinata, whose son is Birchraj Garuda. Once both Maharishi Kashyap’s wives Kadru and Vinata saw a white horse. On seeing him, Kadru said that the tail of this horse is black and Vinata said that it is not white. Both were bet on this matter.
Then Kadru asked his Naga sons to reduce their size and wrap it with the tail of the horse so that the tail of the horse would look black and win that bet. At that time some Naga sons refused to do so. Then Kadru cursed his sons that you will be consumed in the sacrifice of King Janmejay Yogya.
Hearing the curse, all the snake sons clung to the tail of the white horse according to their mother, causing the tail of that horse to appear black.
Losing the bet, Vinata became Kadru’s maid. When Vinuta’s son Garuda came to know that his mother had become a maid, he asked Kadru and his Naga sons to bring me such an item so that my mother would be freed from your slavery. Then the Naga sons said that if you bring us nectar from heaven, then your mother will be freed from the slavery of our mother.
According to the Nagputras, Garuda brought the nectar Utn from Heaven and placed it on a Kusha (a kind of Streaked grass) He asked all the serpent to take a bath before drinking the Nectar. At the bechet of Garuda all the snakes went to bathe, but in the meantime Devraj Indra came there and again went to heaven with Nectar urn. When all the Snakes came after bathing, they saw that Kusha did not have a Nectar Vase.
After this all the Snakes Started licking the grass (kusha) on which the nectar was placed. They felt that the small fraction of nectar must fallen that place. By doing this they didn’t get Nectar itself, but Due to grass snake tongue broke into two pieces.

CksOmkut Guru GayatriKunj : Tripura

Achievement, Bishnupriya Manipuri History, CksOmkut Guru GayatriKunj : Tripura, Humanitarian, Mythology, Social Work

💐ঔঁ শ্রীগুরবে নমঃ💐

ঔঁভূর্ভুবঃস্বঃ
তৎসবিতুর্বরেণ‍্যম্
ভর্গোদেবস‍্যধীমহি
ধিয়োয়োনঃপ্রচোদয়াৎ।
পরব্রহ্ম কৃষ্ণর য়ারী,
দিল্ মাহি নিয়াম।
দয়ার প্রসাদ গীতাহান,
জিঙে পরমধাম।। পুণ্যচেল্পা বপা অর্জুন,
পাছিল্ গীতাধন।
গীতাই গঙ্গাই গায়ত্রী,
জয় কৃষ্ণর মন।। অনেক ভাগ‍্যে বিষ্ণুপ্রিয়া,
প্রভুর লগে নাঙ।
কিসারে অনি কৃষ্ণপ্রিয়া,
গীতা পাহুরলাঙ?
🎍🎍🌿💐💐💐💐🌿🎍🎍 CksOmkut Guru GayatriKunj : Tripura জয় শ্রী কৃষ্ণ গুরুদেব এপেই থায়া হমা কাতকরৌরি 🙏🙏🙏

গীতার_১৮_টি_নামের_মাহাত্ব্য

Humanitarian, Mythology, Nature Lover, Social Work

গীতার_১৮_টি_নামের_মাহাত্ব্য…
০১) গঙ্গা – এর অর্থ হল, গঙ্গায় ডুব দিলে কোন ব্যাক্তি তার সকল পাপ নাশ করতে পারে ।তাই সবার প্রথমে গঙ্গার নাম নেয়া হয়।
০২) গীতা -যে ব্যাক্তি গীতাপাঠ করেন সেই মুহুর্তেই তার সকল পাপ নাশ হয় । তাই এখানে গীতার কথা বলা হয়েছে।
০৩) সাবিত্রী -তিনি এতটাই সতী ছিল যে, সে তার মৃত স্বামীর প্রান ফিরিয়ে এনেছিল। তাই এখানে সাবিত্রীর কথা বলা হয়েছে।
০৪) সীতা -ভগবান রামের স্ত্রী ,মাতা সীতা এতটাই পবিত্র ছিল যে, রাবণ শত চেষ্টার পরেও তা নষ্ট করতে পারেনি। তাই সীতা নাম মহাপবিত্র বলা হয় ।
০৫) সত্যা-সত্যা বলতে আমাদের আত্মার কথা বলা হয়েছে।আত্মা যেমন আমর গীতাও তেমনি অমর।
০৬) পতিব্রতা -পতিব্রতা বলতে ভগবানের প্রতি আনুগত্য থাকা।কারন একমাত্র ভগবান সকলের পতি আর আমরা সকলেই তার পত্নী।
০৭) ব্রহ্মাবলী -ব্রহ্মশক্তী থেকে নির্গত শক্তীকে বলাহয় ব্রহ্মাবলী।যে শক্তীর বিনাশ নেই।
০৮) ব্রহ্মবিদ্যা-ব্রহ্মবিদ্যাকে আমরা ব্রহ্মাবলীর অনুরুপ বলতে পারি।
০৯) ত্রিসন্ধ্যা – ত্রিসন্ধ্যা মানে হল তিন কালের সমষ্ঠী যথা,ইহকাল, বর্তমান কাল ও পরকাল।
১০) মুক্তিগ্রিহীনি-গীতাপাঠ করলেই মুক্তি পওয়া সম্ভব।তাই এই নাম ব্যবহার করা হয়েছে।
১১) অর্ধমাত্রা-গীতায় ভগবান বলেছেন গীতা তার অর্ধক তাই এই অর্থ ব্যবহার করা হয়েছে।
১২) চিতানন্দা- চিৎ জগতের যে আনন্দ তাই চিরানন্দা।
১৩) ভবগ্নী-(ভব+অগ্নি) অগ্নি যেমন সোনা পুরে খাঁটি সোনায় পরিবর্তন করে। ঠিক তেমনি গীতাই পারে আমাদের ভবপুরের সকল পাপ দুর করতে।
১৪) ভ্রান্তি নাশিনী- আমরা আমাদের চারপাশের জিনিস দেখে বিভ্রান্ত হই। আর একমাত্র গীতাই পারে আমাদের এই ভ্রান্তি নাশ করতে।
১৫) বেদত্রয়ী- ত্রিবেদের সমান্যয়ে গঠীত শক্তিই হলো বেদত্রই।
১৬) পরানন্দা – অপরের দোষ না দেখে তার ভাল দিক দেখার মধ্যে যে আনন্দ।গীতায় তার কথাই বলা হয়েছে।
১৭-১৮) তত্ত্বার্থ-জ্ঞানমঞ্জুরী – গীতা পৃথিবীর সকল জ্ঞান তথা বিজ্ঞানের আধার।তাই একে জ্ঞানমঞ্জুরী বলা হয়েছে।
।।জয় গীতা।। 
হরে কৃষ্ণ।।
কোনো ভুল হয়ে থাকলে ক্ষমা দৃষ্টিতে দেখবেন। 
সংগৃহীত।।
শ্ৰী কৃষ্ণ সিংহ।।

মূর্তি পূজা, দেব দেবীগণের মূর্তি কিয়া পূজা করিয়ার? : বিষ্ণুপ্রিয়া মণিপুরী ইমার ঠারে।

Uncategorized

মূর্তি পূজার তত্ত্বহান: হাব্বির মুংঙে ফংকরলু বুল ছুটি থাইলে অবুজ এগরে ঙাকরে দিয়ো দশ গিরিগিথানীয়ে।🙏🙏🙏
🎍 হানতে মূর্তি পূজার তত্ত্বহান হারপানি মনেইলে আমার তা পয়লা প্ৰভু (মাপুরে) চিনা নি লাগতই বারো দৌ বুলতে সনাতন দর্শনশাস্ত্ৰে কিতা মাতিয়া ফংকরেসি।

প্ৰভু শ্রীকৃষ্ণ বারো দৌ।

পয়লাই মাতিং সনাতন দর্শনে আমি একেশ্বরবাদে বিশ্বাসী।
হিন্দু শাস্ত্র মতে,
প্ৰভু এক বারো অদ্বিতীয়।
সনাতন দর্শনে মাতের, ঈশ্বর স্বয়ম্ভূ অর্থাৎ প্ৰভু তা নিজেই উৎপন অসেতা, তার কোন স্রষ্টা নেই, প্ৰভু তা নিজেই নিজর স্রষ্টাগো।
আমার আইদ্দেকার ঋষিতুল্য মহাপুরুষ তানু মাতিয়া গেসিগা, ঈশ্বরের কোন নির্দিষ্ট রূপ নেই (নিরাকার ব্রহ্ম) উহানে প্ৰভু অরূপ, তা যে কোন রূপ ধারন করে পারের কারণ তা বিশ্ব ব্রহ্মাণ্ডে সর্ব ক্ষমতার অধিকারীগো।

সর্ব শক্তিমান প্ৰভুর কোন বাবা ইমা নেই, তাঁর কোন প্রভু নেই, তাঁর গজে আর কুনো মাপু নেই”

“ন তস্য প্রতিমা আস্তি”
অর্থ- “সর্বশক্তিমান প্ৰভুর কোন মূর্তি নেই”।
প্ৰভু আগ্গো কিন্তু দেবদেবী নিয়ামপারা। তাইলে দেব দেবী কুনতা?
মনে থনা লাগতই দেবদেবীগণ এতা মাপু নাগৈ। দেব দেবীগন এতা মাপুর সগুনর প্রকাশ।।

অর্থাৎ মাপুর আক আকহান গুনর সাকার প্রকাশ এতাই দৌ। প্ৰভু নিরাকার কিন্তু তা যে কোন রূপে সাকার অয়া আনা পারের।

উহানে, প্ৰভুর শক্তির সগুন রূপ- কালী, নবদুর্গা, কার্তিক।
বিদ্যা-সিদ্ধির সগুন রূপ- সরস্বতী, গণেশ।
ঐশ্বর্যের সগুন রূপ- লক্ষ্মী, কূবের।
মৃত্যুর সগুন রূপ- কালভৈরব, ভূতনাথ, যমরাজা।
উসাদে প্ৰভু যেবাকা সৃষ্টি করের উবাকা ব্রহ্মা (দেব)
যেবাকা পালন করের উবাকা বিষ্ণু (দেব)
আর প্রলয়রূপে শিব (দেব)
তা যেবাকা আলোপ্রদান করের উবাকা – সূর্য ও চন্দ্র
বার পঞ্চ ভূত- ক্ষিতি, অপ, মরুৎ, বোম, তেজ
এসাদে নিরাকার প্ৰভুর সাকার গুনের প্রকাশ পেয়ার।

এর কারণে বিশ্ব ব্রহ্মাণ্ডে যেতা আছে হাব্বি একতাই প্ৰভুর অংশ। আর অংশ এতাই দেবদেবী।

এবাকা প্রশ্ন তাইলে কয়গো মোর প্ৰভুরতি ? অর্জুন এপেইত শ্রী কৃষ্ণর বিশ্বরূপহানর কোনো সীমা নেই অর্থ্যাৎ তার আরম্ব শেষ নেয়সিল অর্থ্যাৎ অসীম।
তাইলে আমি এবাকা বুঝে পারলাঙ দেবদেবী অনেক অইতে পারে কিন্তু প্ৰভু এক বারো দেবতাগণ তানু পরম ব্রহ্মেরই বিভিন্ন রূপ।
বিষ্ণু, “সর্ব্বং বিষ্ণুময়ং জগৎ” মানে সমগ্র জগৎ বিষ্ণুময়।

এবাকা দেব দেবীগণের মূর্তি কিয়া পূজা করিয়ার।
মূর্তি পূজার রহস্য ?
মানুর মন স্বভাবতই চঞ্চল।পার্থিব জগতে আমার চঞ্চল মন নানা কামনা বাসনা লো আবদ্ধ। আমি চেইলৌ এ কামনা বাসনা এতাতো কুনোতা পানার আকাংক্ষা তো মুক্ত অনা নৌ পারিয়ার। যেমন শিক্ষার্থী আগো তার শিক্ষা জীবনের বাসনা থার পরীক্ষায় পয়লা নং অয়া পাস করানি। এহানর সালে তা বিদ্যার দেবী সরস্বতীর আরাধনা করের।)

হিন্দু ধর্মে পূজা এহানর বৈশিষ্ট্য হান। কল্পনায় উবা অয়া সত্যহানর উত্তরাদিতর হানৈ মূর্তি পূজার সার্থকতাহান।
উহানে আমি প্ৰভুরে স্বয়ং নৌ পেয়ার মাটির দৌ হংকরিয়া প্ৰভুরে আহ্বান করিয়া মাপুর সগুনর দেব দেবীর পূজা করিয়ার, হাব্বির মঙ্গল অয়া থায়ইক বুলিয়া।।🙏🙏🙏🙏

The Bishnupriya Manipuri

Achievement, বিষ্ণুপ্রিয়া মণিপুরীর ওয়াহি, Bishnupriya Manipuri Film Industry, Bishnupriya Manipuri History, Humanitarian, Marriage Ceremony, Mythology, Nature Lover, Social Work

Historical Keynotes on Bishnupriya Manipuri Language

  1. There can be no reasonable doubt that a great Aryan wave of very pure blood passed through Manipur into Burma in pre historic time. I see traces of this in the finely cut features seen now and then among the Manipuris” – Gazetteer of Manipur by Captain E. W. Dun, Page 15.
  2. A tribe known as Mayang speaks a mongrel form of Assamese known by the same name..They are also known as ‘Bishnupuria Manipuris or Kalisa Manipuris” – Linguistic Survey of India, 1891. Compiled by Sir G. A. Greirson, Vol V, Page 419
  3. They (Mayangs) amongst themselves speak their own language, which is dialact of Hindee” – An account of the Valley of Manipore by Mc. Cullock, 1849.
  4. There is,moreover, an Aryan dialect called Mayang still spoken in Manipur, the headquarters of which are two or three plain villages near Bishnupur ” – Gait’s History of Assam by Shri Padmanath Vidyavinode,1908.
  5. By degrees the Meiteis became dominant and that name was appliled to the entire colony. It is highly probable that these hordes oven-an a country that had been previously occupied by people of Aryan blood known in Western India and to the bards…The present population of Manipur includes a tribe called Meiung who speak a language of Sanskrit derivation they are now in a servile condition performing the duties of grass-cutters to their conquerors” – Descriptive Ethnology of Bengal by E.T. Dalton, 1872, page 48,49.
  6. There is a also a degraded class called the Kalachya or Bishnupuria ..They speak a language which is different from that of the true Manipuris” – Assam Census Report by Gait.
  7. Mayang,one of the language spoken in the polyglot state of Manipur, May, however, be classed as a dialect of this language” – Imperial Gazetteer of India, Vol I, 1907.
  8. In 627 A.D. Khgenba introduced the Meitai Language as court language in place of Bishnupriya or Kala-chaia language.”– The Background of Assamese culture by Raj Mohan Nath,, page-87).
  9. Among the manipuris there is community called Mayang Kalichas who are more dark skinned than the Meiteis” – Religion and Culture of Manipur by Dr. M. Kirti Singh,1988,page 53.
  10. It is quite probable that Khala-chais are the first cultural race in possession of the Manipur valley, and they were connected more with the neighboring kingdom of Kamrupa than with other countries, and that is why their language is more akin to Kamrupi” – The Background of Assamese culture by R. M. Nath, 2nd edn. 1978, page 86.
  11. Among the Kshatriyas there is a community known as Vishnupriya( Vishnupuria) Manipuris.” – Religious development in Manipur in the 18th and 19th Century/ Dr M Kirti singh, page 20
  12. “.. So. in Manipur in spite of Devanagari scripts which the kala-chaias might have been using, the Meitai when they came into power introduced the new scripts.” -The Background of Assamese culture by R. M. Nath, 2nd edn. 1978, page 90.
  13. The Manipuris who have been Hinduised are worshippers of Bishnu” – Sylhet District Gazetteer, 1970, page 105.
  14. Manipuris are divided into two sections: Bishnupriya and Meitei” (English rendering from original Bengali ) – Aranya Janapadey by Abdus Satter, 1974, page 296.
  15. Bishnupuria Manipuris identifies themselves as Ksatriyas; they are pure Vaishnavs; they do not even touches wine or meat“(English rendering from original Bengali) – Purbobongo O Assam by Shri Krishna Mohan Dhar, 1909, page 106,107.
  16. ” Except the Bengali speaking Hindus and Muslims,there is two community in Barak valley called Bishnupriya Manipuri and Meitei Manipuri. The difference of languages exists in these communities.” (English rendering from original Bengali ) – Weekly Desh, june 19, 1989 , An article by Dr. Dhirendra Narayan Majumdar.
  17. Manipuri is another cast of this region. They are divided into two tribes – Bishnupriya and Meitei.” (English rendering from original Bengali ) -Report of National Aboriginal Roundtable Meeting, Dhaka, Page 32.
  18. These people had Indo-Aryan features and called themselves Bishnupriyas. Long before their exodus they had lost control of Manipur to the rival clan of Meiteis. In their adopted land their lives and limbs were safe; but their language and culture began to lose ground against those of the majorette. Meanwhile, the Meiteis in Manipur became vindictive and imposed a de facto ban on Bishnupriya language and custom. The Bishnupriya Manipuris were caught between a rock and a hard place. Today, young Manipuris are no longer sure of their cultural identity.” -An Article By Syed Zainul Akmal Al-Mahmood , Published in the Daily Star Weekend Magazine in the Jan 21st issue, 2000.
  19. The manipuris residing in Cachar district are divided into two distinct Sub-groups, viz, Meithie and Bishnupriya” – Letter of Commissioner for Linguistic minorities in India, dtd 29 August,1973
  20. The Bishnupriya are known as the Khala chais.They were the first ruling race of Manipur.” (English rendering from original Bengali ) – Aranya Janapadey by Abdus Satter, 1974, page 297.
  21. The Manipuris divided into three main groups – Bishnupriya, Meitei and Pangans” (English rendering from original Bengali ) – Moulvibazar Zelar Jonojibon by Prof Rasamoy Mohanto, Page 86.
  22. Probably most controversial class of people having no homeland of their own, subsequently loosing their identities are the Bishnupriya Manipuris” – Tribals and their Culture in Manipur and Nagaland by G. K. Ghose. Page 169.

Manipuri denotes two linguistic groups: Meitei and Bishnupriya Manipuri

The Manipuris, from a linguistic point of view, are divided into two groups, namely – the Meiteis and the Bishnupriyas. The Meiteis entered Manipur from the east; their Language is of the Tibeto-Burman group. The Bishnupriyas entered Manipur from the west; their language is of the Indo-Aryan group. “Manipuris are divided into two main tribes – the – khalachais, who call themselves Bishnupriyas, are supposed to have been the first cultural race and the Meitheis or Meetheis, who call themselves real Manipuris are supposed to have been next immigrants.”- said Shri R. M. Nath in his Book The Background of Assamese culture. In Linguistic Survey of India, 1891 Sir G. A. Grierson recorded their Language as”Bishnupriya Manipuri”. Sir Grierson what he recorded in ‘Linguistic Survey of India’ Vol.. V, Part 1, is “A tribe known as Mayang speaks a Mongrel form of Assamese by the same name. They are also known as Bishnupriya Manipuri.” Dr. Suniti kumar Chatterji also calls the Bishnupriya Manipuri (BPM) language simply “Bishnupriya” or “Mayang”.But DR KP sinha says, “Mayang” is a misnomer for this language. The Bishnupriya Manipuris never called themselves as “Mayang”.It is term used by the Meiteis in a degrading sense to denote Indian people outside Manipur. In Meitei, the “Mayang” means foreigner, westerner, just as the Bishnupriya Manipuris called the Meiteis “Khai”, which stands for Thai or Tribe meaning. It is, however, clear that both these two languages were formed in the soil of Manipur.

Bishnupriya Manipuri – A language originated in Manipur

Works of both Indian and European Scholars bear testimonies to the existence of Bishnupriya Manipuri in Manipur in the earliest time. The “Khumal Purana” Of Pandit Navakhendra Singh refers to the existence of Bishnupriya Manipuri language in Manipur during the reign of Garib Nawaj. Pandit Navakhendra states – “ The main stream of Manipuri, the Aryan origin people, the khumal, Moirang, Angam and Luwang who are following the Vedic cult from the epic ages being the devotees of Lord Vishnu distinguish themselves from the Meitheis”. The language originated and developed in Manipur and was originally confined to the surroundings of the Loktak Lake.

Other authorities such as An account of the valley of Manipore by Col. McCullock, Descriptive Ethnology of Bengal by E. T. Dalton and the Linguistic Survey of India by George Abraham Grierson mention that the language was in existence in Manipur before the 19th century. Dr. Grierson calls the language as “Bishnupuriya Manipuri”, while some other writers call it simply “Bishnupriya”. The principal localities where this language was spoken are now known as Heirok, Mayang Yamphal, Bishnupur, Khunan, Ningthankhong, Ngaikhong, Thamnapoxpi.

Places Where Bishnupriya Manipuri is Spoken

Bishnupriya Manipuri was originally confined only to the surroundings of the Lake Loktak in Manipur. The principal localities where this language was spoken are now known as Khangabok, Heirok, Mayang Yamphal, Bishnupur, khunan, Ningthankhong, Ngakhong,Thamnapoxpi and so on. However, later a great majority of speakers fled away from Manipur and took refuge in Assam,Tripura, Sylhet and Cachar during eighteen and nineteenth century due to internal conflicts among the prices of Manipur and due to Burmese attack. Consequently, it was difficult for the small number of Bishnupriyas who remained in Manipur to retain their language in face of the impact of Meitei, although Dr. G.A. Grierson, in 1891 found the existence of a considerable number of speakers in two or three villages near Bishnupur, locally known as Lamangdong.( LSI, Vol -V, Page 419). This Language is now spoken in parts of Assam, Tripura, Manipur( Jiribam Sub-division) in India ,in Bangladesh, in Burma and other overseas countries.

Bangladesh

Among the countries outside India, Bangladesh has the major Bishnupriya Manipuri population. The localities are Slipur, Madhavpur, Tilakpur (Nagar), Kalaraibil, Bhanubil(Banughas), Guramara, Charapathari, Baghbati, Baligaon, Teteigaon, Mahung, Hiramati, Bendaria, Ghanashyampur, Chunarughat, Baram, Majergaon, Baluchar, Lakhat, Rajbari, Machimpur(Sylhet city), Lamabazar, North Tilakpur or Alipur, Guler Haour, Shimutala, Bamangaon, Gobindabari, Bhandari, Shukkur, Ulla-gaon, Chaygaii, Kalibari, Chaigaon, Fultali, East Tilakpur (Paligo), Digalbhag etc. Besides, there are a considerable number of the Bishnupriyas Manipuris living scatteredly in the local headquarters cities like Kamalganj, Khuwaighat, Rangamati of the CWttagoan Hill Tracts and also at Tezgaon, Manipuri-para of Dacca, the capital city of Banglades.

Assam:

There are a large number of Bishnupriya Manipuri people settled in Assam ages ago, particularly in the districts of Cachar,Karimganj and Hailakandi. This people are counted as one of the major group of people in Cachar and Karimganj districts.

Cachar district:-

i) NarsingpurPargona: The Bishnupriya Manipuri village of the Narsingpur Pargona includes South Bekirpar(Gudamghat or Panibhora) Rengti, Shantipur, Bhatirgram, Khunou, T’uk Gossaipur, Ratanpur, Katakhal (East), Katakhal (West), Narnita Nagar (South-East Katakhal), Hingor Haour, Kala Haour, Rakhaltdla, Dulalgram and Malugram.

ii)MeherpurPargona: East Singari, West Singari, Bhagatpur, Chandrapur, Rengti, Bhagadahar, Nuwalam, Kalinjar, Mungor Dharam, Pithir Dharam, Chengcoorie and Kabirgang etc.

iii)JatrapurPargona: Srikona, Machughat or Ng@ongang, Dutpatil or Durpatuli, Machiinpur, Aat Dabol, Rajnagar and Bhagorangon.

iv) Silchar city: Silchar, the district head quarter of Cachar, Assam witnessed Bishnupriya Manipuri bases at Bishnupur, Vivekananda Road, Jalupara, Police Lane, Reserve, Itkhola, Malugram, Ranghirkhari and other parts of the city. Duwarbond has its Bishnupriya Manipuri people there.

v) Bikrampur Pargona: Bikrampur, Lakshmipur Sydpur, Kalain, Baropuwa or Bhubaneshwar Nagar, Bihara: Tengaragang, Burunga, Longhor, Bilorgang, Mohanpur, Sayaran and Dutpur.

Hailakandi district:-

In Hailakandi district, the population has a root at Hailakandi town, Sunapur, Khunou, Kshumel collectively known as Japirbond. Katakhal (Railway Jgn.), Nandirgang, Andurgang, a part of Chengcoorie and Chungduwar are included in the Hailakandi district.

Karimganj district:-

Karimganj district of Assam has much more Bishnupriya Manipuri villages than that of Cachar and Hailakandi. The thickly populated laociities of the district are Garerbond, Ardpur, Kukitilla, ali, Fechuakandi, Andhurgang, Amurkhal, Dhalibil, Panchd, Pechala, Tingari, Betubari, Dullabchera , UHasnagar, Khiluwa, Fbon, Aringtilla, B askaltitta, Chamtilla, East Krishnapur, West Krishnapur, Gergoang, Rupa, Fetipat, Butuchera and Bidyanagar at the Dullabcher zone of the district, while Pratapgarh zone of the district has its Bishnupriya Manipuri populated villages of Patherkandi, Rajargang, Kachubari, Unam, Betarbon, Jrala, Katabari, Lakshmi Mamila, Bitorgol, Kanai, Nuwagang, Bazarichara, Hatikhira, Bilbari, Khalibari, SataraLokei, Burunga, Luwarpuwa, Shiborkhol or Shiborgol, Betubari, Kehurgang, Rengti, Katabari, Seipargang, Soura Lokei, Mambari, Pagang, Nalugang, Nalibari, Hingari, Paruwagang, Tinokhal, Kehurgang, Barkaligang, Narayanpur and Kholapar etc. Karimganj town, the district headquarter, had also a small Bishnupriya Manipuris population. Pipala, Rangamati,. Damchera, Uzan, Bali Pipala, Ishabeel and Nurkha falls under Rangamati sub-area.

Guwahti, the State capital of Assam, it has a number of Bishnupriya Manipuri population much more then the Meiteis. They are residing at Maligaon, Sudarshanpur, Tetelia, Hengrabari, Kahilipara, Chailha Nagar, Bamuni Maidan, Beltola, Mmapara, Rehabari, Birbari, Dakshmin Gaon, Kalapahar, Noonmati, Narengi, Basistha, Tarun nagar, Shaktigarh, Rupnagar, Azara, Pandu, Mathuranagar, Motoria, Choymal, Rajgarh road, Christianbasti, Ganeshguri, Jatia, Nayanpur, South Sharamya, West Sharaniya, Katilakuchi, Bakrapara and other places. Halfong town and its adjacent places of N.C.Hills district of Assam has a considerable Bishnupriya Manipuri population there. In Nowgaon district a place named Laupam and in Suntipur district a village called Majbat (Chatribari) has also a small Bishnupriya Manipuri population there.

Tripura

In Tripura, the Bishnupriya Manipuri population localities may be divided into Dharmanagar sub-area, Kailasahar sub-area, Kamaipur sub-area and West Tripura sub-area. Dharmanagar sub-area consists with Bhagyapur, Ragana, West Ragana, Huruwa, North-East Huruwa, East Huruwa, South Huruwa, Chandrapur, Shanichera, Bhumihin Patty, Rajbari, Kherengjuri, Joynagar, Nadiyapur, Dewchera, Ramnagar, Panisagar, Sundibasa, Narendranagar, Radhekishorepur and Bainunia. Kailasahar sub-area Bishnupriya Manipuri villages are Nidevi, Assainbasti, Radhanagar, Krishnagar (Gandhari tilla), Krishnanagar (imjhargang), Sripur, Kailasahar town, Paitur Bazar (Padmar-Par), Tilakpur, Guldarpur, North Guldarpur, Choudhurypara, Kirtantali, Bidyanagar, Ishabpur, Mashawli (Tilla), Rajnagar, Banorgang, Kanchanbari, West Kanchanbari, -North-East Kanchanbari, Manu, Betchara, East Betchara, Natun. Bazar, Kanchanchara, Nepaltilla(Bazar), Indranagar, Bhumlbin COlOney, Tmghari (Kathalchara), East Kawlftm, West Kawai, Bhati Jalai, Uzan Jalai, Jalai, Bilaspur, Pechardahar, Mohanpur, East Fultaii, West Fultali, Devipur, Dhanbilasb, Jarafltali, Dalgoan and Guldarpur Nayapara–Kamaipur sub-area Bishnupriya Manipuri populated villages are Abhanga, Bar Lutma, Devichara, East Devichara9 Chankap, Bhumihin, Halhali (Hal, Lutma Colony, Jainthum, Tilagaon, Mohanpur, Rupaspur, Guwalmara and Gangwar. West tripura sub-area Bishnupriya Manipuri villages are Khas Kalyanpur, Kuwai, Kalkalia, Aga including Radhanagar, Abhynagar, Dhaleswar, Banainalipur, Barduwali, Kasba Colony, Gopinagar and Rangapaniya.

Meghalaya

In Meghalaya, it has also Bishnupriya Manipuri population living scatteredly in the State. The localities are Forest Colony, Pynthorumkhra, Mulki, Dhanksheti, Vishnupur, Laitumkhra, Umpling, Oakland, PoliceBazarAluGudam,Nongthymau,Assam Rifle, Happy Valley, Tura, Langol, Gorampani, Nongpoh, Dawki, Cherapunjee, Mawsynram, Khleriat, Jowai and Laldrhymbai.

Foreign Countries

In Myanmar Tbangdut, Mawa Kalewa and Bumnuk etc. are the Bisbnupriya Manipuri localities. And in case of the United States of America, Canada, Germany, Middle East and Austria, there are very few Bishnupriya Manipuris recently settled there for earning a living there.

Population using Bishnupriya Manipuri language

3,00,000 in Assam
60,000 in Tripura
5,000 in Jiribam (Manipur)
12,000 in Ningthaukhong (Manipur)
10,000 in Bishnupur (Manipur)
2,000 in Meghalaya
1,000 in Arunachal Pradesh
60,000 in Bangladesh
150 in Nagaland
100 in Mizoram
100 in New Delhi
1,000 in Myanmar
2,000 in US, UK, Canada, Middle-East countries and other overseas countries.

There are about 2,00,000 people living in Manipur, mainly in Khangabok, Heirok, Mayang Yamphal, Bishnupur, Khunan, Ningthankhong, Ngaikhong,Thamnapoxpi area, who speak Meitei but are known as Bishnupriyas. And, these people, even now think that their original language was Bishnupriya. Their facial feature and dark complexion clearly indicate that they are immigrants from the west.

Dialects of Bishnupriya Manipuri

Bishnupriya Manipuri has two dialects, namely –

(1) Rajar Gang ( Kings Village) and
(2) Madoi Gang ( Queens village ).

The Madoi Gang dialect also known as Leimanai and the Rajar Gang dialect, as Ningthounai. The term Leimanai derived from Leima (queen) + nai (attendant), and the word Ningthounai from Ningthou (king) + nai (attendant). The Madoi Gang dialect is was spoken probably in the Khangabok-Heirok area and the Rajar Gang dialect , in the Bishnupur Ningthankhong area of Manipur.

As regards to the origin of these two dialects, tradition says that once the queen of Manipur requested the king to give her a few village. The request was granted and in time the language of those villages developed in a different direction; the village in the possession of the queen were known as Madoi Gang or The villages of the Queen. The other villages remained in the possession of the king and known as Rajar Gang or The villages of the King.

These two dialects, however, cannot be located in distinct areas, but exists side by side in the same localities. The Madoi Gang dialect has received a greater number of Meitei words and the pronunciation also the influenced greatly

by Meitei.

Whether BPM is a dialect of any other language

Some scholars are inclined to call the Bishnupriya Manipuri language to be a dialect of Bengali or Assamese which was truly irresponsible. Dr. Suniti kumar Chatterjee, a recognized phonetician, listed the BPM language to be a dialect of Bengali whereas, Dr. Maheswer Neog claimed it as a dialect of Assamese. Both being not keen on the matter, did not do justice to Bishnupriya Manipuri people and the language. Their assumptions later caused contradiction about the origin of Bishnupriya Manipuri language. But the assumptions were proved to be baseless, illogical and injustice according to scientific research and observation of morphology, vocables and phonology of BPM language-

Firstly, mere similarities of a few elements are not sufficient to prove that BPM is a dialect of one or that other language. Secondly, Dr. Chatterjee in his phonetic analysis, had used a peculiar version of Bishnupriya Manipuri language, which is much different from the original BPM language that is being spoken by the Bishnupriya Manipuri locality in Assam, Tripura, Manipur or Bangladesh . Lines like “Manu agor Puto Dugo asil….” are not syntactically and grammatically the correct form of BPM. Thirdly, There are a numerous dissimilarities between Bengali /Assamese and BPM such as –

  1. The difference in verbal forms according to difference in gender. e.g. He goes = Ta jarga, She goes = tei jeiriga.
  2. The difference in verbal forms according to difference in number. e.g. I am going = Mi Jauriga, We are going = Ami Jiarga.
  3. BPM has a few case affixes of its own, e.g. 3rd case ending “Lo” = with, 5th case ending “Rangto” =from, 7th case ending “Rang” = in .
  4. BPM has got a number of affixes, i.e., Pratyas which are unprsent in Bengali/ Assamese.
  5. BPM has developed a complete T’o form for the future tense, e.g. I shall do = Mi Kortou, He will do = Ta kortoi.
  6. BPM has got some distinct pronominal forms, e.g. You= Ti, I = Mi, He = Ta etc.
  7. The language has two distinct dialects.
  8. The vocabulary of Bishnupriya Manipuri includes more than 8,000 words which do not occur in Assamese or Bengali.

So, Bishnupriya Manipuri is a complete language itself and the theory of Bishnupriya Manipuri to be a dialect of another language is completely vogue, unwise and fantastic.


Sources and References:

    Big Thanks to Man of Letters.

    • Dr. K.P. Sinha / Bhasatatvar Ruprekha, Silchar,1977
    • Dr. K.P. Sinha / An Etymological Dictionary of Bishnupriya Manipuri,1982
    • Dr. K.P. Sinha / Bishnupriya Manipuri Language, Calcutta, 1981
    • Jagat Mohan Singha, & Birendra Singha The Bishnupriya Manipuris & Their Language,Silchar, 1976
    • Barun Kumar Sinha, Dept. of English,S.S.College Hailakandi / Essay: Imarging Pattern of the Bisnupriya Manipury Society- A Study in Cultural Identity.
    • Mahendra Kumar Singha / Prachin Manipurer Itihas,1965
    • Bidhan Sinha / Cultural Heritage of North-East India, Guwahati,1999
    • S.K. Chatterjee / Language and Literature of India,1963
    • Edgar C. Polome / Society and Paleoculture
    • Captain E.W. Dun / Gazetteer of Manipur,1885
    • Sir G. A. Grierson / Linguistic Survey of India, Vol-3,1904
    • Sir G. A. Grierson / Linguistic Survey of India, Vol-5,1903
    • Vidyavinode, P. / History of Assam,1908
    • Dr. M. Kirti Singh / developments in Manipur in the 18th and 19th centuuy,1980
    • Md. Abdus Sattar / Aronya Janapade, Dhaka,1972
    • Sri Sena Singha / Prachinadhunik Samkhipta Manipurer Itihas

    Krïšhñä Šïñhä :

    Jai Ema Bishnupriya Manipuri Emar Thar Punsi Palok.

    Khuttei Dibas Reviews Now Onward Every Year 14th August Will Celebrate Khuttei Dibas in Bishnupriya Manipuri Society as Cultural Heritage.

    বিষ্ণুপ্রিয়া মণিপুরীর ওয়াহি, Bishnupriya Manipuri History, Education, Humanitarian, Nature Lover, Social Work, Talented Bishnupriya Manipuri

    Bishnupriya Manipuri “Khuttei Dibosh” on 14th August, tirelessly promoted by our youngsters Bijan and Krishna , ended up with a massive success in the internet world. Initially, i was not very much convinced with the gravity of this idea, but over the time, seeing the sincere approach of the duo, I soon realised that this day is going to be something extraordinary and here it is .. Khuttei Dibosh all around, flooding not only in BMDF but through out the internet. A dibosh full of happiness and togetherness, just like another BM festival.Forget its cultural significance as of now, but not to forget, the noble attempt of the youngsters must be acknowledged. Our youngers united us within a simple lining of a khuttei. Thanks for giving us khuttei dibosh. Hats off Bijan Sinha and Krïshñá Sïñhá.